LEV367 Another illustration of an important area of moral instruction that developed out of a broad rabbinic interpretation of the biblical text is the injunction against genevat da'at -- deliberately creating a false impression in a person's mind even where no monetary loss is involved. It is interesting to observe how the various texts bearing on theft or stealing were variously interpreted so as to give broad coverage. 1. "Thus shalt not steal" (lo tignov) refers to stealing people. (Exodus 20:13). 2. "nor rob him" (lo tigzol) refers to taking another's possessions openly by use of force [this verse]. 3. "you shall not steal" refers to theft of objects by stealth (Leviticus 19:11). "and if thou sell… or buy… ye shall not wrong [onoah] one another" (Leviticus 25:14) refers to cheating in price in which the seller over charges or the buyer underpays or in regard to weight, measure, or quality of goods. In all cases of onoah there is monetary damage although the buyer gave up his money voluntarily. In considering the concept of "stealing" (genevah), the rabbis perceived the unqualified nature of the injunction and realized that "stealing the mind" of a person--replacing truth with falsehood in his consciousness--constituted a grievous deprivation even where there is no monetary damage (Mekhilta, Mishpatim 13). They understood that the "psychological anguish" suffered by the victim and his loss of peace of mind was probably more damaging than monetary loss. Thus, if the seller creates an impression in the mind of the buyer that the object is other than it in fact is, he is in violation of this moral-legal rule even if the price he asks and gets is proper. This injunction applies even if a person "steals" for a joke and latter returns the "stolen" item. Therefore, Samuel teaches, "It is forbidden to 'steal the minds' of people [deceive them], even of an idolator." (Chullin 94).